FOREWORD The Sanskrit word " Buddha" means complete enlightenment. Buddha is the name of the Bodhisattva who will attain it (Siddhatta Gotama) when he becomes enlightened. The teaching of the Buddha taught is called Buddhism.
The Prince SẠT TAi TA was born to a full moon day in May, 623 before the solar calendar, at Lumbini, close to the Indian and Tibetan boundaries. Father is King TUYNH PHU (Suddhodana), his mother is Queen MA DA (Mahà Maya). The Prince WILL HAPPY grew up in a prosperous and prosperous setting. Just after the prince was born a prophet sage that, because of human love, one day. He will leave home, find happiness. Up to 16 princes married her princess DA DU DAO LA (Yasodhàra) and 13 years later, when the princess took a son, the prince took to the road, refusing a great career and a gold palace to accept receive monastic life. He went to find the teacher, from one to another, but not satisfied. After 6 years of asceticism, while sitting meditating under the Bodhi at the GOD OF THE GOD (Buddha-Gaya), north of India, he realized the ultimate truth,
"The door of eternal immortality is now open.
Anyone who has an ear wants to listen, trust."
His first sermon, the doctrine at the Three Immortals (Benares), preached on four profound truths (THE MORTALITY): Suffering, the origin of suffering, ending suffering and the path to the cessation of suffering. For 45 years he spread liberation teachings to all who want to hear, from the lowest to the most noble. The Sangha Church he founded is still connected. In 80 He passed away. The ultimate teaching of the Buddha is:
"Hey, the Bhikkhu khưu, Tathagata reminds me openly:
All illegal property is impermanent. Try to practice to liberate."
His teachings gradually spread throughout India and from India to Sri Lanka, Burma, Thailand, Tibet, China, Japan, Laos, Cambodia, Vietnam and many other countries. Where Buddhism sowed a strong influence on the national life there. Improve moral and cultural living standards, create inspiration for writers and artists, encourage charitable works such as taking care of patients and disabled people, overthrowing all trafficking practices, setting morality to mold golden ruler to assess the respect of people and put into society a humanitarian influence on life. Dharma is propagated with the missionary's enthusiasm, never forced, not bloody.
Through time, the zealous mind started to gradually deteriorate. However, there is still a part of traditional morality and superior ideals, such as compassion, that has imbued and is deeply rooted in life. Over the centuries, Buddhism was in a latent state. However, in fact, the philosophy, culture and life of the poor in Asia still heavily influence the profound influence of Buddhism.
The modern century recognizes the revival of Buddhism. The teachings of the Buddha, including the Tripitaka written in Pali dialect, are translated into many languages in Europe and Asia. Many philosophers, many moralists have spoken about Buddhist ideas.
What in Buddhism makes modern people and especially thinkers, philosophers and scientists especially noted? How is Buddhism different from other religions?
The Buddha pointed out a methodical way of life and based on three characteristics: impermanence, suffering, non-self. Life consists of nama and rupa (nàa-rūpa) and in both nama and rupa, there is nothing that remains unchanging. On the other hand, both are just a combination of physical and spiritual units. The physical units are always born and destroyed to make room for other units. The spiritual unit changes and is replaced more quickly. Therefore, although there is continuity in people, there is nothing permanent in the name and identity. The second inherent characteristic of life is suffering. The third is non-self. We often feel and believe that there is something that does not change in us. But the more we separate, the more we realize that there is no pure substance, as a unit, that we can call an ego or a soul.
In Buddhism, the most appropriate thing for modern people is that there is no dogma that requires believers to close their eyes.
"Do not rush to believe blindly just because you have heard it over and over again, because the practice has been passed down so, because there is a rumor, because the scriptures are recorded, because there is a guess. or assertive, because of a fallacy, because of a tendency to naturally trust the things that have been contemplated before, because the appearance seems clever of others, or because the monks are teachers. Hey Kalama, when you yourself know that this must be, good, this is not to be blamed, this is praised by the intellectuals, when done rightly, this will bring happiness, as long as then you will accept and safely hide in it " .
One of the nuances of Buddhism is to cure illness. If there is any unhappiness that makes us dissatisfied, then we often dump it in the external environment, at other people. But very often because in our opinion, we are deviant, make a mistake, see things are not right, not in the outside. The Buddha pointed out a righteous way of thinking that the following article will give many examples. These cases are gathered in the hope of clarifying the problem, especially for psychologists and doctors because they understand more about anyone who is ill. It is often said that Buddhist psychology is based on reason because Buddhism builds morality on the moral basis and elevates people from the humble filth of conflict between personal feelings, taking ego as the center, to the supreme level, calmly, without any sign,
ANANDA NIMALASURIA
-ooOoo-
Kisa Gotami storyAt the time of Buddha, Kisa Gotami was born in Savathi, in a poor family. Because of a frail body, the village called her a skinny Gotami. When married, she was treated by her husband and called her a bastard. But when he was unable to give birth to a son, his husband's relatives returned to abstain. When I was growing up, when I knew how to run, I died. She was deeply saddened, and had clearly seen the change in her husband's attitude toward her since she had given birth to a son, she thought to herself: "My child has been briefed, people can even leave it to take away at tha tha ma ". Then she hugged her child in her lap, going like a madman, going from house to house to plead for help: "Please save my son and death". Everyone answered in a sad voice: "There is medicine to save now". She could not understand the world. But there is one other person who is confident that her mind has been disturbed because of the sorrow, the Master has ten forces (Buddha), so he knows a medicine to help her. And he said, "Hey, dear mother, come to the Buddha and ask for medicine for me." She turned the ground to hug her to the temple, when the Buddha was teaching. Transparent:
- Bach White World Religion, please mercifully save my son's life.
Realizing that she had a good grace to be enlightened, the Buddha taught:
- Go into the city, find some mustard seed in the house no one has died.
Kisa Gotami is relieved. When she first came to the house, she asked, "My child needs some mustard seed to live again. If there is no dead person in the house, please give me some blessing to save me." The family members said that the mustard seeds are but who can count how many people died in this house? Radish here can not save her, she went to the house next door, and the next house, go forever ... After a while of discouragement, frustration, she calmly calm down, thinking: "That is the general law For the whole city, it is the common order for things. The Buddha has foretold and pityed me, He wanted to remain enlightened. " Thinking here she was extremely moved, carrying the fruit to the city, going to the beach. She said:
"Not in a hamlet or a city,
Not only in one class or another,
but throughout the universe, and until the gods in the sky.
There is only one law: All are impermanent ".
Then she returned to the temple. The Buddha asked: "Gotami, did you find a mustard seed?
- Whiteizing the Blessed One, I have done according to His words. Please be compassionate, open the way for me.
The Buddha taught:
"Anyone who has left his mind and shared his thoughts to pieces
To enter children and careers,
Death will come as a great flood of water, in the dark,
Gone away a village that is sleeping soundly. ".
While the Buddha preached, Kisa Gotami enlightened the truth, attained the result of Tu - Da Hap and asked for permission to leave. Buddha accepted. Bhikkhu ni Gotami tried to visualize the origin of things, Truth Light gradually came, and one day, after hearing the Buddha teach:
"He who lived for a hundred years and
did not enjoy the taste of the result is
better than living only for one day
but tasting the blessing of the saint"
She attained Arhat.
"In the scene of being born sick and sick,
I went to find a place where there was no sickness
.
The Buddha was an unprecedented Y Wang who discovered the common illness of all living beings, a disease that was associated with life, no one avoided. He called the disease Dukkha (suffering). Suffering is the first noble truth of the four truths "The Four Noble Truths.
In fact, the examination of the disease and the discovery of the disease are not hard work, for a physician. Make the patient realize that he is really It is very difficult to have a new disease.
Ignorance and Craving are the causes of illness.It is the second noble truth in the Four Noble Truths.
Suffering, the method of therapy, is the third truth. The treatment method is very effective but requires the effort of the patient, each cup every inch and continuously, to go through many difficult stages. It is the patient who has to treat himself with a positive spirit, always diligently taking notes and with intellect. When the disease has healed, the health has been recovered, the goal is achieved, there is no further complication and the disease is no longer recurring.
The Noble Eightfold Path, the fourth truth in the Four Noble Truths, is the first-dose medicine.
Symptoms and diagnosis
The Buddha pointed out the secret of diagnosis and diagnosis to discover the common sickness of the world when he taught:
"Hey bhikkhus, there are four things that no one can bring, the first is the cultivation. There are no demons, no people or gods in this world can do. What are those four things?
- What must be old, make it impossible to age,
- What must be sick makes it possible not to be sick,
- What must die makes it possible not to die,
- The acts of creation suffering for others and leading birth and birth forever in the cycle of reincarnation, birth, old age, sickness, death, making these actions impossible to bear ".
- (" Path To Deliverance ", Nyanatiloka)
In the first sermon (Zhuan Falun) and in many other sutras the Buddha taught:
"Being miserable, old is suffering, sickness is suffering, death is suffering, living with someone you don't like is suffering, far away Leaving loved ones is suffering, desire is not suffering, summarizing the five aggregates of suffering is suffering. " All smuggled dharmas are impermanent because they are always born and destroyed. What impermanence must be painful. The impermanence of all the illegal possessions is a solid foundation for the massive base that we call Buddhism. All the teachings of the Buddha consist of a thorough collection of the three inherent characteristics of contradictory dharma: impermanence, suffering, non-existence and the escape of those dharmas to attain absolute place. , eternal happiness.
The sick
The origin of sickness is Ignorance (Avijjà) and Craving (Tanhà).
Ignorance is the source of all evil deeds, all bad karma. Because of the ignorance where sentient beings suffer from recession, from one life to another, forever endlessly.
Education is another cause of suffering.
"People who only know to live to enjoy material pleasure,
Only to enjoy in sensual indulgence
will be suffering like an arrow shot at me when those pleasures end". In addition, the lustful sexuality in the Precepts and the Formless Sex will lead us to be reborn into the scene.
Therapy method A concept of life as presented can make people who do not like to meditate hastily conclude that Buddhism is a pessimistic religion, suggesting a believer's sadness and so on, Buddhism is an obstacle to effort, effort, and a kind of opium. In fact, such a perception is shallow, only to see the outside. The truth is different because the Buddha not only discovered the cause of illness but also gave the patient a very spiritual treatment.
Another person was told that he was sick, such a cancer or tuberculosis. Then the man also knew that his illness, though severe, could be cured. Thus, just being touched by the unfortunate news, the patient realized the way out. It was not too disappointing because of the severe disease, there were people who told him to be good at medicine. Until then, the new patient thought to himself, "It is very lucky. I have realized this serious illness in a timely manner and have met the doctor who met the medicine." Thinking like this, the patient is relentlessly trying to cure himself with a strong belief in the future. Although the teacher is good, the medicine has no effect but the patient does not work to treat it.
It is thanks to the firm belief in the teacher, the medicine, and the calmness and confidence in the future that Buddhists are always calm and happy, despite what circumstances. Thanks to the firm belief in the future, Buddhists can attain the state of bliss (Piti), one of the senses of loss, ie the seven elements that help us be enlightened, have wisdom.
When referring to the law of causality and correlation, the Buddha taught:
"Suffering (understood as impermanence) leads to faith, faith in the Three Jewels (Saddhà), Faith leads to hazelnut (Pamojja), to come Lac (Piti), Lac to the quiet, Head (Passadhi), Head to Happiness (Sukha), Happiness to Dinh (Samàdhi), Dinh to Wisdom (Yathà bhuta xuadassana) ie enlightenment, to see the truth things and thus arise aversion, greed (Nibbida) .Due to the greediness of disgusting arises the desire to give up, no attachment to the secretion (Viràga), the end of giving up leads to liberation (Vimutti) , liberation leads to understanding how to put out all desire (Khaye cau) ".The Buddha said that, if we make the right judgment, a tear is a force to give us progress, a stick that we can rely on to take a path. Understanding and acting righteously leads us to the extent that the same ultimate is holy and holy, complete liberation, absolute happiness.
The story of Kosi Gotami is an example. Gotami's attitude is quite contrary to the poet Tennyson, the British, before the death of a friend:
"Someone wrote that other friends are still alive,
That: death is a common fate of mankind.
Understand that death is the common destiny of mankind.
Do not diminish my suffering. On the
contrary , I feel even more pathetic. "
Before the suffering and attitude of Kosi Gotami and the poet Tennyson make us realize how the result of suffering depends on our level of awareness before pain and suffering. . In fact, if you look objectively, suffering and suffering are just painful feelings (about materiality) or suffering (mental). By reasoning reasoning and right understanding, thanks to the observation, visualizing the impermanence of everything that leads to greed, aversion, ignorance, attachment, ultimate renunciation, ie however, we go to complete liberation.
That is the fundamental difference between a scathing, superficial critic, that Buddhism is a pessimistic pessimism and a person who tries to be righteous (Chief Justice) to fully understand the suffering.
Buddha never denies the material pleasures of life, but he notes that sentient beings are temporary, not worthy of sticking, only temporarily between how much danger is so harm if we are easy to go to immerse ourselves in sensual sensuality.
In the Bahuvedaniya, after confirming that there are indeed material happiness, the Buddha added that there are many other noble happiness, more subtle than the more or less pleasurable things that the five senses can receive. . Thanks to paying attention to meditation and developing the state of samadhi (Samàdhi) to attain meditation, one can progressively progress through the seven more stages of the Precepts and Dhammas and in each stage, the action is enjoyed. The flavors are always new, always delicate and noble.
In addition, in the Atthanagara Sutta, to answer a question that the two layperson Dasama and Atthaka repeated over and over again, asking whether or not to know the Buddha, whether or not a state of happiness is a monk. diligent practice is enjoyed after resolutely trying to wash and wash the mind to be completely clean, without any confusion, extinguishing all desires, destroying all ties and ties, Duc Ananda answered that yes and tutoring:
"A bhikkhu who has quit all attachment, clings to his hand, clings to the sensuality of the five senses, extinguishes all desires, enters the state of happiness, happiness and delicacy of the meditation, then secondly meditation, To meditate and to meditate on the Precepts or to meditate is to be able to enter a more peaceful, happy and delicate state of the Meditation forms or to cover the world, everywhere in the universe with the mind, mind Bi, mind of Hì, tama Discharge and reach a completely pure mood, concretize with the heart of mind, compassion, bliss and discharge ".
When the noble state is reached, the bhikkhu continues to meditate, contemplate and judge that the mind states are noble, very peaceful and delicately governed by the law of impermanence and one day all must stop.
Believing and resolving, the bhikkhu tries to add, overcome all obstacles and attain the absolute results of the absolute result. In a way, Buddhists are sincere, intellectual, although they have enjoyed the noble taste of the meditative steps in the present life, knowing the value of that merit and not wishing to be reborn in a heavenly realm, though full of pleasure, is still dominated by the law of impermanence. One day, we must step away, forever wandering in the cycle of reincarnation, meaning that we have separated from the true path to the ultimate goal, Nirvana.
In this respect, Buddhism is the only religion that advocates that the ultimate goal can be achieved in the present life if we try to stand up and if we accomplish the necessary conditions to achieve the result .
"This is the result of which the mindful of good intellectuals can try to meditate in order to attain, that
result, called Nirvana.
RemedyAlthough critics have defined how nouns are religious and philosophical, Buddhism is certainly a way of life, a school, a teaching that teaches its followers to live in a positive way and diligently end every second. , every minute, every hour, from day to day, not a topic to study, research and debate. Buddha is the Y Wang pronoun, the great compassion. We are patients. His focus is to cure illnesses, not to satisfy the curiosity of the patient or to solve for the patient the mysteries of the universe. His main concern is to convince the patient that they are actually sick and that he is seriously ill, extremely dangerous. The job is not easy and it is more difficult if the patient is a well-rounded young man with abundant health and a material life. In this case, How difficult it is for micro-physicians to make the patient realize that he or she is actually ill because of the symptoms of the latent illness and not the prominence to reveal it so that we can see it easily. Besides, there are also periods between the two serious crises that seem to be pleasant.
"Disgusting disgust, hiding under the face of happiness,
Hateful in the form of love,
Crime of suffering under the blessed class,
The easy-to-lazy lazy person is overflowing". -
In similar cases, it is very likely that patients will not think about seeking a doctor until the illness becomes severe. The second focus of the Buddha is to give the patient a belief, a ray of hope, a self-healing ardor arising from understanding the source of the disease and insisting firmly in the eradication success. sickness despite having to go through many long, difficult, troublesome stages and may suffer. The Buddha began to explain to the human need to have a clear idea of his illness and describe the general method of therapy according to each person's level of understanding and circumstances. The Buddha also sketched for patients roughly the stages of progression to the end of the illness, so that the sick person could constantly monitor that difficult treatment method enthusiastically,
Many times and in many different cases, depending on the listeners' basis, the Buddha preached again and again that the foundation of his teachings consists of four great and profound truths: the truth of suffering, the origin of suffering, the quenching of suffering and the way to the cessation of suffering. Many times the Buddha repeated that:
"O my children, it is because I do not know and understand the four Noble Truths (Four Noble Truths), but for so long we, the children and Tathagata, have been wandering and wandering in the cycle of reincarnation. This dream, and because of not realizing the realities of these four Truths, the path we have had to go through so many lifetimes is very long.Every day aware of it, we will end rebirth, eradicate defilements. and escape the cycle of reincarnation ". - (Digha Nikaya XVI, ch.II. 23; ch. IV.2)
It was during the Buddha's time that in the money he also saw the need to clearly and widely prove the main point Many times He had to send people to call back to preach, a disciple misunderstood and spread false teachings. So far there are still people who consider themselves pure Buddhists but also mistakenly assume that the Four Noble Truths are not in the original scriptures but added by the monks of the posterity.
The Buddha taught:
"Tathagata teaches only one thing is suffering and escape". - (Majjhima Nikàya, II, ch.IX, last page) And once again he repeats:
"Just as the sea is immense but everywhere there is only one sea, the salty taste of salt. Bhikkhu khưu, Dharma of Tathagata has only one position, that is liberation "- (Udàna, ch. V, Sutra 5)It is clear, transparent, there is no vague, suspicious place, no reason to mistake. In other passages, the Buddha often stresses that we can only reap what has been sown and on the other hand, we are not forced to reap all that we have sown, because, He taught in the Nikutta Anguttara:
"If you say that you have to reap all that sown, you cannot have a moral life, nor can there be an opportunity to completely end your afflictions."Thus, the Buddha clarified that a man's sacrifice cannot ever save another person and cannot have a predestined or destined form of Buddhism. Scientists and doctors who have been trained in observation methods and interpretative reasoning will not encounter any obstacles or dissatisfaction in the Buddha's teachings. Because according to Buddhism, the sick do not need to trust a mystical dogma or a superman to be cared for or to be cured or without a decision of a god. The Buddha assured that any patient who tries to keep track of his treatment will be sure of the disease in a long and lasting way. Not because of His grace because He is the only one who traces the path. Nor is it through another god. That is the consequence of course,
The beginner went to the Buddha as a patient who had been told that the other person was also cured by a medical name so he tried to apply the healing method of the physician. However, the patient's faith is still in a limit. Faith in Buddhism really starts with understanding based on a "possible course", gradually developing the same rhythm with the Precepts (Sila), growing more rapidly with the mind (Samàdhi). and become completely complete with Wisdom (Pannà). Buddha does not ask for believers a blind worship or admiring admiration for him or his teachings. The Buddha taught:
"It should not be natural to accept only one thing because the traditional practice has been handed to me or just because of which scriptures have been recorded in the scriptures. It should not be accepted just because it is appropriate for our foresight. or just because he uttered that in seeming to be a good, respectable, and compassionate person, when you know the people of Kalama, when you know for yourself that these things are moral, these things are not criticized. blame, these things are praised by good intellectuals, these things bring us to happiness and happiness. - (Anguttara Nikàya) Another time, there are millionaires famous name Upàli, a former believer of a strange religion, after listening to the Buddha sermon, please take the joy please follow his practice. But the Buddha noted him:
"Hey, dummy, consider it carefully. A famous dummy must rethink the wall before acting."
Very surprised to hear the Buddha taught so Upãli more admired and admired. The
bishop with the Buddha: "Whiteizing the Blessed One, if you come to see another patriarch to ask to study, then surely his disciples will carry you up and around the city to show off that the house The other millionaire gave up his religion to follow us. Bach White Lord, listen to him, so I feel more and more ". - (Majjhima Nikaya)
On another occasion the Buddha asked:
"On the way, the other person met a large river in front of him. This side is full of frightening danger, while the other shore is safe. Guests find trees, branches, wipe, reed, make one Friends to go to the river, O bhikkhus, now, for example, the other person said that this raft is so useful that we should put it on our heads, bring it with me throughout the journey. Is using a raft in accordance with its effect?
- Is it white?
And the Buddha taught:
"In the same way, the teaching of Tathagata teaches to go to the river, not to carry it." - (Majjhima Nikàya L-22.135, Alagaddùpama Sutta - Sutra Sutra) So, it is clear that Buddhism is a doctrine to apply in daily life and not a topic to debate freely, oil is for discussion. serious, solemn, but without goals. The Buddha's teachings are not the same as the treasures that we carefully take care of in a museum to show our admiration for the patriarch.
To illuminate this point, the following is the Buddha's teaching:
"O my believers, if an outsider speaks badly or criticizes Tathagata, or Dharma, or the Church, then the believers should not be sad or upset because if the believers are dissatisfied and angry, then It is no longer possible to judge how wrong or wrong the words are. " - (Digha Nikàya Li 5, The Brahmajàla sutta, Kinh Pham Vong) And a rare
statement that no patriarch teaches the disciple:
"If you want, you can also become Buddhas."
The main part of the therapy method is the Eightfold Path (Atthangika magga), which is the ultimate truth in the Four Noble Truths. The Eightfold Path can be summarized as follows:
WISDOM (Panna):
Right Thought (Sammà Dithi)
Right Thought (Sammank Sankappa)
WORLD (Sìla):
Right Speech (Sammà Vacà)
Chanh Nghiep (Sammà Kammanta)
Chanh Mang (Sammà Aviva)
DISTRICT (Samàdhi):
Chief Justice (Sammà Vayama)
Mindfulness (Sammà Sati)
Right Concentration (Sammà Samàdhi)
Right Understanding is thoroughly grasping the wall of the inherent truth of the world is suffering, the source of suffering, healing of suffering and therapies.
The Right Thought consists of three parts: (i) thoughts that do not contain greed, anger and violence. In other words, (ii) thoughts that have a way of escape from desire and attachment (Nekkhama), and (iii) thoughts of (Mettà) and Bi (Marunà).
Right Speech is not lying, not stabbing, not rude and not rude.
Chanh Nghiep is not killing, not stealing and not adultery.
Right Network is to stay away from life that can hurt other beings.
The Chief Justice is trying to alienate or overcome evil and impure and develop pure things.
Mindfulness is careful to visualize body, feeling, mind, and dhamma.
Right concentration is to keep the mind at a point.
The Buddha, the compassionate physician, explained in many ways that every mental ability could conceive that our illness was indeed serious and most of those dangerous symptoms often potential not to stand out to show us. He explained the origin of the illness and gave us a sure, unmistakable treatment. Many times the Buddha explained every detail about how to get sick and prescribed a prescription.
The part we have to study the nature of the therapy that he taught, deduced to the wall and himself must heal himself.
The Buddha has mentioned three intellectual classes: Wisdom is achieved by learning (Suttamaya-panna, Van Hue), wisdom is achieved by reasoning (Cintàmaya panna, Tu Hue) and wisdom is achieved thanks to meditation practice (Bhavàna maya panna, Tu Hue).
The first two are knowledge, knowledge. The third class is enlightenment, insight. Taking medicine is gradually developing understanding, at the same time with faith and spirituality. Both parts must be developed in parallel and harmonized. If faith grows strongly without wisdom, then trust becomes blind and may be crazy. If intellect grows so strong that faith is not, then becomes cunning and clever without a moral foundation.
We cannot conceive of any other therapeutic system that can be completely, fully separated, which can be explained clearly, transparently and logically, suitable for our own observation. In us, those who have not been satisfied with the true nature of things try to accept, as a hypothetical experiment, the medicine that Buddha gave. Develop more observations by using appropriate means such as intellectual deployment by meditation. We will find that the new observations are very consistent with the hypothesis. Our faith grows steadily and ultimately hypothesis to experiment into a solid event. I have turned knowledge into enlightenment. That is the only way that the medicine of the Great Venerable King leads us.
-ooOoo-
All illegal possessions are Impermanence, Suffering, No-Self.
People are so aware and will be bored with the Five Aggregates.
That is the Pure Land.
- (The Dhammapada)
My Lord, the Buddha took medicine to cure illnesses for all beings of heaven and man. The medicine is: "The four foundations of mindfulness, the four chiefs, the four gods, the five bases, the five forces, the loss of consciousness and the eightfold path".
These drugs cure sentient beings from illness: Ta Kien, Ta Tu Duy, Ta Ngu, Ta Nghiep, Ta Mang, Ta Tinh Tan, Ta Niem and Ta Dinh, and make the beings grumpy for their love and attachment. sex, the deep kissing mood, suspicion, conceit, exuberance, shame, not knowing how to love people and all evil things. - (King Milinda questioned - Milinda-Panha)
Through many lifetimes in the cycle of samsara, Tathagata goes, goes on forever ...
Tathagata goes on searching without meeting, looking for this steward.
Life is really suffering!
O housekeeper! Tathagata has found you.
From here you no longer take home for Tathagata.
All of the ribs were broken, and your lance was destroyed.
Tathagata has witnessed the Unsurprising and Immortal result and has eradicated all Craving.
- (Dhammapada)
-ooOoo-
A comforting patient (Non-self Li)
T follower of Buddha teachings often refer to suffering and misery when teaching about life, always he mentioned illness as an event which beings can not avoid. The following is an excerpt from the Nakulapità Sutta:
An old man named Nakulapità, a frail sick man, came to the Buddha to ask for comfort in his old age. The old man with the Buddha:
"Whiteing the Blessed One, now you are old, weary, exhausted, close to the day of death. My body has been ruined and often sick. I have long gone. come here to enjoy the blessing of listening to the Blessed One preaching, bowing to the Blessed One for learning what can help you enjoy the long-term happiness and happiness ".
The Buddha taught:
"It is true that the human body is weak, fragile and often sick. If someone thinks that they are completely healthy, not sick, it is misleading. Thus, this old man and the eternal Day visualize like this: 'This body is sick, hope my mind is always healthy' . "
In the way of thought, the Buddha and his disciples are completely practical. They accept things as their true counterparts, without hiding them or adorning them. They look directly at life and receive reality. The Buddha calmly listened to Nakulapità's words about his illness and confirmed that the words were correct. But He directed him to another dimension. Instead of thinking of a broken body, try to train your mind to be strong. If the patient does not embrace delusive prejudices, even if the body is weak, the mind is still bright and the mind is still fresh.
The above Buddhist scriptures seem to be heard just as opposed to the monologue : " meas sana in corpore sano"means" a healthy soul in a robust body. "In order to indicate the relationship between mind and body, the above sentence is very logical, but we must supplement it with the phrase" corpus sanum in mente sana ". is "a robust body with a strong soul". Because, it is certain that if we often see a pure and healthy soul that is developed easily and quickly in a well-muscled body, very often we also see dark thoughts and misconceptions about life that make the body languid and bring about sickness.
Moreover, if the Buddha's words advise the old Nakulapita to be fully understood. and full implementation can also alleviate the patient's suffering and, in some cases, also cure the disease.
After listening to the Buddha's teaching, Nakulapità met the Venerable Loi Loi and asked him to preach more. The comforting words of the Buddha's great disciple at first may surprise us. He advised the sick old man that the strong mind is the mind that has overcome the oppressive prejudices, such as believing that the five khandas (khanda) are an eternal soul, an eternal being, an unchanging ego (According to Buddhism, the five aggregates are the five components that constitute a living being). The skandha consists entirely and our whole perception and is also called the "craving upadana" (khanda upadana) because after the ignorance like the cloud, our confusion is called "I" and cling to the so-called "My" as possessions that cannot be left. But in reality, the Buddha taught, that is just a misconception.
Denying an ego that is enduring by the worldly people is a longevity to persuade an old man who is suffering from old age and sickness, it is strange and transient. But listen to the Venerable Gautama preaching: "For example, the so-called ego of a being with the five aggregates is one, or the ego is the master of the five aggregates, or the five aggregates that are attached or are in the ego. , or the five aggregates cover the ego, if so, the sick person has enough reason to fear until death because the disease is constantly eroding this or that other aggregate and spreading through other aggregates. very deep anxiety and fear because the patient believes that his own self is suffering from painful changes and may one day be completely destroyed, but, if he receives the teachings of Buddha is about selflessness (Anatta), The patient will recognize that all the constituents and the functions of the body are only phenomena in the course of life in which there is no ego and of course, no ego is lost. kill. The patience is thoroughly understood that the so-called long-standing ego is actually just a myth and the ego-mindedness arises as an illusion due to the complex management of the five aggregates. "
In that sense, once clearly aware that in reality there is no permanent immortal ego or soul, the patient, will see his body as a strange object, gradually no longer in love, stick to your body too, consider it as a phenomenon between countless phenomena in the world and no longer interested in abnormal changes, to the death of the five aggregates. Patients will recognize and accept impermanence as the basic fact of reality and all anxiety. With the mind of pure mind, the patient will calmly calm down before the disintegration of the body of the transformation process of matter and spirit. Death will come smoothly, the person who is about to leave will be alert, not disturbed.
A scary event happens. If we observe the wall of the event in the light of wisdom and according to the meditation method of the Buddha and clearly understand, the event is also less frightening. Of course, knowing or helping others understand that doesn't mean that it is definitive but it is certainly helpful for the patient.
In addition, the importance of cultivating according to the way of visualization is very unpredictable. In accordance with the Buddhist teachings, death is not the complete end of a living being but a temporary period in the spiritual life. The mind is still active and, depending on karma, will be reborn in a fetus or any other realm to continue, commensurate with the trends that have been developed in the past. So, a mind that has accepted the sense of selflessness, decisively with wrong thoughts, illusions, and has found calm calmness will have more hope of creating a better rebirth than the the mind is frightened by death, anxiety regrets the "I" and "My" ones imagining or being torn between fear and desire. More, people who have overcome the ignorance to see the true nature of the ego, in favorable circumstances, can completely escape from the cycle of reincarnation wheel, ending all aspirations of life and all energies. rebirth to advance to Nirvana. This result is achieved, not through the contemplation of selflessness by intellectuals, but must be realized by a true and pure way of life.
Thus, the above teaching of the Buddha and his great disciple is not a good advice or a comforting night but a practical help. They just taught the sick old man a way of life that could pave the way to complete enlightenment. If we look closely at the teachings of the Evangelist, we will see another aspect.
He preached the common misconception about self because of our limited scope of knowledge and experience. Beyond that range we cannot know anything more about ego. Buddhist psychology teaches that what we call the person, the individual, the grandfather or the other, is just a combination of the five aggregates: form, feeling, perception, volition, and consciousness. Depending on the karmic combination of the five aggregates, arises all physical and spiritual phenomena that constitute beings. The passages in the Sutra and later, Buddhist psychology (Abhidharma), have raised many examples of this point.
Western psychology also expressed many sympathetic thoughts that scholar Bertrand Russell, in History of Western Psychology, summarized as follows:
"What can we know about Mr. Smith? When I look at you, I see a block of colors. When you say, I hear a series of sounds. I think you think and feel like me. However, What is the phenomenon of Mr. Smith? Besides, it is just a hook that I suppose to hang the other phenomena (one to hold on to the other phenomena). It is necessary to have a hook rather than an earth that needs an elephant to stand on the ground. (Elephants stand on the ground is a coincidence. Not because there are elephants, so there must be land or because of land, there must be elephants. Not because of land so there must be elephants to keep elephants standing on the ground, in fact the sounds or the images are phenomena that do not need the existence of an individual as a hook to wear. land without elephants). Smith is the generic name for a number of phenomena.
If an ideology is still based on common experiences and asserted that there is an eternal ego, he also believes that the ego is identified with one of the five aggregates or with the whole material process and the spirituality of life that these five aggregates represent. But such a belief will be broken right away, because there is no standing foot when we realize that the five aggregates arise and destroy, that is, the impermanence, and therefore, cannot constitute a copy. Eternal immortality.
Buddha and his disciples are the realization of the Truth, never to mention the ignorance and unfoundedness that always guide beings on the actual path.
-ooOoo-
BUDDHA
1) How can the old people use the whip to chase the cow out to the field? The old and the death also bring the life of sentient beings like that. - (Dhammapada).
2) Hey bhikkhus, there are two diseases. What are two things? - Physical and mental illness.
Many people say that their body is healthy for a year, two years, three years, four years, five years, ten years, twenty years, thirty, forty, fifty or a hundred years, or even better.
But, apart from those who have washed away the stigma (the saints), very few beings in this world can say that their mind is healthy and oily in the moment.
3) "Let go of what is not yours. That abandonment will bring you happiness and happiness.
What is not yours? Colors, feelings, thoughts, actions, consciousness are not yours. Let go of identity, feeling, thought, consciousness, consciousness. It was a detachment gives me happiness and joy. " END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.29/5/2019.
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